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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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LEVELS OF CONTEMPLATION



The purpose of meditation or dhyana is to become consciously aware of or investigate into one's own mind and body to know oneself. It is essentially an exclusive as well as an inclusive process, in which one withdraws one's mind and senses from the distractions of the world and contemplates upon a chosen object or idea with concentration. It is focused thinking with or without the exercise of individual will, in which the mind and the body has to be brought together to function as one harmonious whole. With the help of meditation we can overcome our mental blocks, negative thinking, debilitating fears, stress and anxiety by knowing their cause and dealing with them.

In dhyana we gain insightful awareness whereby we can control over our responses and reactions. Through its regular practice, we come to understand the nature of things, the impermanence of our corporeal existence, the fluctuations of our minds, the source of our own suffering and its possible resolution. The difference between meditation and contemplation is mostly academic. According to, some meditation is an insightful observation and contemplation a concentrated reflection, with detachment being the common factor between the two. In this essay both the words are used interchangeably to convey the same meaning as dhayna.

Dhyana is a Sanskrit word. "Dhi" means receptacle or the mind and "yana" means moving or going. Dhyana means journey or movement of the mind. It is a mental activity of the mind (dhi). In Hindu philosophy, the mind (manas) is viewed as a receptacle (dhi) into which thoughts pour back and forth from the universal pool of thought forms. According to Hindu tradition, the human mind has the creative potency of God. You become what you think. We are a sum total of our thoughts and desires, not only of this life but also of our past lives. What we think and desire grows upon us, becomes part of our latent impressions (samskaras) and influence the course of our life here and here after. These samskaras determine the future course of our lives as they accompany us to the next world. All your mental actions are part of our karma as much as any physical action. Even the animals have the ability to evolve into higher being through their mental focus.

Meditation is observing the inward and outward movement of thoughts that are coming and going out of the mind, with silence (maunam), stability (dhiram) and detachment (vairagyam). According to Hindu theories of creation, all the beings and worlds emanated from God (mentioned as Brahma in some scriptures and Brahman in others) through meditation only. Its mysteries and its dimensions can be comprehended in transcendental states of self-absorption which is possible through meditation only. Since each individual is a carbon copy of the universe, by understanding ourselves we can understand the manifest universe. Thus our ancient rishis practiced meditation and contemplation to discover the truths concerning themselves and the world around them. In their deep meditative states they envisioned the Vedic wisdom and Universal Self. Since the knowledge poured forth into their receptive and stabilized minds from the universal consciousness, on its own, without any egoistic intention or selfishness on their part, it is considered as not man made (apaurusheya), but divine and truthful (pramana).


All thoughts and knowledge exist in the universe. 

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